Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein; the king, understanding her earnest desire, was seized with a seldom-felt anxiety (to grant her request). . 6

He commanded his kinsfolk, within and without (the palace), to repair with her to that garden shade; and now the queen Mâyâ knew that her time for child-bearing was come. . 7

She rested calmly on a beautiful couch, (surrounded by) a hundred thousand female attendants; (it was) the eighth day of the fourth moon, a season of serene and agreeable character. . 8

Whilst she (thus) religiously observed 2 the rules of a pure discipline, Bodhisattva was born from her right side, (come) to deliver the world, constrained by great pity, without causing his mother pain or anguish. . 9

As king Yu-liu 3 was born from the thigh, as king Pi-t’au 4 was born from the hand, as king Man-to 5

was born from the top of the head, as king Kia-k’ha 1 was born from the arm-pit, . 10

So also was Bodhisattva on the day of his birth produced from the right side; gradually emerging from the womb, he shed in every direction the rays of his glory. . 11

As one (born) from recumbent space 2, and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. . 12

Calm and collected, not falling headlong (was he born), gloriously manifested, perfectly adorned, sparkling with light he came from the womb 3, as when the sun first rises (from the East). . 13

(Men) indeed regarded 4 his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. . 14

His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth and was diffused everywhere. . 15

Upright and firm and unconfused in mind, he deliberately took seven steps 5, the soles of his feet

They scattered before him Mandâra flowers, rejoicing with heartfelt joy to pay such religious homage; (and so, again,) Tathâgata having appeared in the world, the Suddha 1 angels rejoiced with gladness; . 23

With no selfish or partial joy, but for the sake of religion they rejoiced, because creation 2, engulfed in the ocean of pain, was now to obtain perfect release. . 24

Then the precious Mountain-râga, Sume(ru) 3, firmly holding this great earth 4 when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. . 25

On every hand the world was greatly shaken, as the wind drives the tossing boat; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, . 26

Floated on the air and rose through space and then commingling came back to earth; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; . 27

The sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the

Though self-possessed and assured in his soul, was yet moved with astonishment and his countenance changed, whilst he alternately weighed with himself the meaning (of such an event), now rejoiced and now distressed. . 37

The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman's heart was doubtful; her mind through fear, swayed between extremes: . 38

Not distinguishing the happy from the sad portents, again and again she gave way to grief 3; and now the aged women of the world, (of the 'long night 4') in a confused way supplicating heavenly guidance, . 39

Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer 5, a Brahman, . 40

Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs 6, his

'Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires 1, uniting under his sway all other rulers; . 47

'As among all lesser lights, the sun's brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance 2, . 48

'Having arrived at the perfection of true wisdom, he will become illustrious 3 throughout the world; for as mount Sumeru is monarch among all mountains, . 49

'Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams 4, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries, . 50

'So Tathâgata, born in the world, is the most eminent 5 of men; his eyes clear and expanding 6, the lashes both above and below moving with the lid, . 51

'The iris of the eye of a clear blue colour 7, in shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).' 52.

enchained in the domain of the five desires, those driven along by many sorrows, . 101

'And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation 1. . 102

'The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them. . 103

'The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance. . 104

'With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), . 105

'The king of the law has come forth, to rescue these from bondage. Let not the king in respect of this his son encourage in himself one thought of doubt or pain; . 106

'But rather let him grieve on account of the world, led captive by desire, opposed to truth; but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one 2, . 107

not within reach of the gain he will give, to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law, . 108

'My body worn out, after death, alas! (destined) to be born as a Deva 1 still liable to the three calamities (old age, decay, and death), (therefore I weep).' The king and all his household attendants, hearing the words of the Rishi, . 109

Knowing the cause of his regretful sorrow, banished from their minds all further anxiety: 'And now (the king. said) to have begotten this excellent son, gives me rest at heart; . 110

'But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.' . 111

At this time the Rishi, turning to the king with true words, said, 'It must be even as the king anticipates, he will surely arrive at perfect enlightenment.' . 112

Thus having appeased every anxious heart among the king's household, (the Rishi) by his own inherent spiritual power ascended into space and disappeared. . 113

At this time Suddhodana râga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen, . 114

Was greatly affected with reverence to the child, he redoubled measures for its protection, and (was

filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives in prison, 115.

According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). . 116

The child 1 when ten days old, (his father's) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; . 117

Srâmanas and Brâhmanas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country; . 118

The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; . 119

Then selecting by divination a lucky time, they took the child back to his own palace; with a double-feeding white-pure-tooth 2, carried in a richly-adorned chariot (cradle), . 120

With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. The queen embracing

3:5 These seven steps are frequently figured by seven lotus-marks. I-tsing refers to such marks at Nâlanda, where Buddha walked seven steps, forward and backward; they are also figured on the p. 4 cloth held by the attendants at the birth of Bodhisattva. See Tree and Serpent Worship, plate lxv, figure 2, middle scene.

5:3 Sumeru, written also Sumě and Meru. The primeval mountain; the Alborz, Atlas, or Olympus of other tribes. It is explained as 'the high, or resplendent, mountain.' On it was the heaven of the gods (the thirty-three gods).

5:4 It would seem from this that the original idea of Sumeru was 'the mountain of Heaven;' the visible heaven, or firmament, which 'firmly holds the earth.'

6:1 Mâra, the king of the world of desire. According to the Buddhist theogony he is the god of sensual love. He holds the p. 7 world in sin. He was the enemy of Buddha, and endeavoured in every way to defeat him. He is also described as the king of death.

7:4 The text here is difficult. I take Khang-suh to be equal to Khang-yê, which is a frequent expression to denote the 'long night' of transmigration or ignorance. If this be not so, then Khang-suh may be simply 'aged.'

8:6Khing-hsio, perfect illumination, Samyak-Sambuddha; or, as in the text.

8:7 A wheel-turning monarch. A monarch like the sun 'that flies as he goes;' the old conceit of a king of the age of gold a; the expectation of peace and prosperity resulting from the universal authority of such a righteous king, is an old, perhaps a primitive, one. The Kakravartin is the eastern form of the myth.

13:1 The Chinese symbol 'teh' properly means 'virtue,' as in the title of Laou Tseu's work, Tau-teh-king. But in Buddhist books it generally corresponds with the Sanskrit guna, in the sense of a 'quality' or 'characteristic.'

13:2 The expression suh khih points to conduct in former conditions of existence. It properly means 'a night's rest' or 'a lodging one night' (Williams), but in Buddhist books it commonly refers to abodes or conditions of life, occupied during the night (long night) of transmigration.

14:2 That is, the ûrnâ. This white wool-like mark seems to have been derived in the first instance from the circle of hair on the forehead of the bull. Moschus describes the bull that carried off Europa as having this 'silver white circle' on his forehead.

15:1 The 'eternal draught' or 'sweet dew' of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the Pâli amatam, which Childers explains as the 'drink of the gods.'

15:3 This sloka may be translated otherwise thus: 'A man among all his kindred loves deeply a spotless a son; at this time, in recollection thereof, speaking, cause me to revive;' or the latter lines may still be rendered, 'in memory of what you said before, cause me now, by speaking as before, to revive.'

16:1 This line may be also rendered 'because he has done with birth, therefore he is born.' The text is full of such double-meanings.

16:2 The five desires, or five appetites of sight, smell, taste, hearing, and touch.

17:1 The word 'salvation' corresponds to the Sanskrit moksha, deliverance or escape. The garden of Lumbinî is sometimes called the 'garden of deliverance,' because Maya was there delivered of her child.

17:2 Or, removed from an opportunity of reaping merit by the teaching of the holy one.

18:1 The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth; subject to the calamities incident on such a renewal of life.

19:2 I am unable to translate this line except literally,' two-feeding white pure ivory (or, tooth),' ’rh fan pih tsing ’nga. [I am informed, however, by Professor Max Müller that it refers to the 'elephant' The elephant is called dvipa, the twice-drinker, corresponding to ’rh fan (for ’rh yin), the double-feeder (drinker), in the Chinese.]